Of wisdome three bookes written in French by Peter Charro[n] Doctr of Lawe in Paris. Translated by Samson Lennard

CHAP. XVI. The dutie of Soueraignes and Subiects.

OF Princes and Soueraignes, their descriptions, notes, humours, markes, and discommodities hath beene discoursed in the first booke, chap. 49. Their dutie to go∣uerne the common-wealth hath beene spoken at large in this present booke, chap. 2. and 3. which is of politike prudence: yet we will touch a little heere the heads and generall points of their dutie.

The Soueraigne as the meane betweene God and the peo∣ple, * 1.1 and debtour to these two, ought alwaies remember that he is the liuely image, the officer, and lieutenant generall of the great God his soueraigne; and to the people a perfect mirrour, a bright beame, a cleere looking glasse, an eleuated theater for euerie one to behold, a fountaine where all refresh themselues, a spurre to vertue, and who doth not any good; that is not famous, and put in the register of perpetuall me∣morie. He ought then first of all to feare and honour God, to * 1.2 be deuout, religious, to obserue pietie not onely for himselfe and for conscience sake, as euery other man, but for his state, and as he is a soueraigne. The pietie which we heere require in a prince, is the care he ought to haue, and to shew for the conseruation of religion and the ancient lawes and ceremo∣nies of the countrey, prouiding by lawes penalties and pu∣nishments that the religion be neither changed, troubled, nor innouated. This is a thing that highly redoundeth to his ho∣nour and securitie (for all doe reuerence, and more willingly obey, and more slowly attempt or enterprise any thing a∣gainst him whom they see feareth God; and beleeue to be in his protection and safegard; vna custodia pietas: pium virum * 1.3 nec malus genius nec fatum deuincit. Deus enim eripit eum ab omni malo.) And also to the good of the state, for as all the wisest haue said, Religion is the band and cement of humane societie.

The Prince ought also to be subiect, and inuiolablie to ob∣serue * 1.4 and cause to be obserued the lawes of God, and nature,

which are not to be dispensed with: and he that infringeth them is not only accounted a tyrant, but a monster.

Concerning the people, he ought first to keepe his coue∣nants * 1.5 and promises, be it with subiects or others with whom he is interessed or hath to do. This equitie is both naturall and vniuersall. God himselfe keepeth his promise. More∣ouer, the prince is the pledge and formall warrant of the law and those mutuall bargaines of his subiects. He ought then aboue all to keepe his faith, there being nothing more odious in a prince than breach of promise and periurie; and therefore it was well said, that a man ought to put it among those ca∣suall cases if the prince do abiure or reuoke his promise, and that the contrarie is not to be presumed. Yea he ought to ob∣serue those promises and bargaines of his predecessors, espe∣ciallie if he be their heire, or if they be for the benefit and wel∣fare of the common-wealth. Also he may relieue himselfe of his vnreasonable contracts and promises vnaduisedlie made, euen as for the selfe-same causes priuat men are releeued by the benefit of the prince.

He ought also to remember, that although he be aboue the law (I meane the ciuill and humane) as the Creator is aboue * 1.6 the creature (for the law is the worke of the prince, and which he may change and abrogate at his pleasure, it is the proper right of the soueraigntie) neuerthelesse though it be in force and authoritie, he ought to keepe it: to liue, to conuerse and iudge according vnto it: and it would be a dishonor and a very euill example to contradict it, and as it were falsifie it. Great Augustus hauing done something against the law, by his owne proper acte would needs die for griefe: Lycurgus, Agesilaus, Seleucus, haue left three notable examples in this point, and to their cost.

Thirdly, the prince oweth iustice to all his subiects; and he ought to measure his puissance and power by the rule of * 1.7 iustice. This is the proper vertue of a prince trulie royall and princelike, whereof it was rightlie said, by an old man to king Philip that delayed him iustice, saying he had no leisure, That he should then desist & leaue off to be king. But Deme∣triu sped not so well, who was dispossest of his realme by his subiects, for casting from a bridge into the riuer many of

their petitions, without answere, or doing them iustice.

Finally, the prince ought to loue, cherish, to be vigilant and carefull of his state, as the husband of the wife, the father of * 1.8 his children, the shepheard of his flock, hauing alwaies before his eies the profit and quiet of his subiects. The prosperitie and welfare of the state is the end and contentment of a good prince, vt respub, opibus firma, copijs locuples, gloria ampla, vir∣tute * 1.9 honesta sit. The prince that tieth himselfe to himselfe a∣buseth himselfe: for he is not his owne man, neither is the state his, but he is the states. He is a Lord, not to domineere, but to defend. Cui non ciuium seruitus tradita, sed tutela: to attend, to watch, to the end his vigilance may secure his slee∣ping subiects, his trauell may giue them rest, his prouidence may maintaine their prosperitie, his industrie may continue their delights, his businesse their leisure their vacation, and that all his subiects may vnderstand and know that he is as much for them, as he is aboue them.

To be such and to discharge his dutie well, he ought to de∣meane and carie himselfe as hath bin said at large in the se∣cond [ 7] and third chapter of this booke, that is to say, to furnish himselfe of good counsell, of treasure, and sufficient strength within his state, to fortifie himselfe with alliance, and forraine friends to be readie, and to command both in peace and war; by this meanes he may be both loued and feared.

And to conteine all in a few words, he must loue God a∣boue all things, be aduised in his enterprises, valiant in at∣tempts, [ 8] faithfull and firme in his word, wise in counsell, care∣full of his subiects, helpfull to his friends, terrible to his ene∣mies, pitifull to the afflicted, gentle and curteous to good people, seuere to the wicked, and iust and vpright towards all.

The dutie of subiects consisteth in three points, to yeeld due honor to their princes, as to those that carie the image of * 1.10 God, ordeined and established by him; therfore they are most wicked, who detract or slaunder; such were the seed of Cham and Chanaan. 2. To be obedient, vnder which is conteined * 1.11 many duties, as to goe to the warres, to pay tributes and im∣posts imposed vpon them by their authoritie. 3. To wish them all prosperitie and happinesse, and to pray for them.

But the question is, Whether a man ought to yeeld these * 1.12 three duties generallie to all princes, if they be wicked or ty∣rants. This controuersie cannot be decided in a word, and therefore wee must distinguish. The prince is a tyrant and wicked either in the entrance, or execution of his gouernmēt. If in the entrance, that is to say, that he treacherouslie inua∣deth, and by his owne force and powerfull authoritie gaines the soueraigntie without any right, be he otherwise good or euill (for this cause he ought to be accounted a tyrant) with∣out all doubt we ought to resist him either by way of iustice, if there be opportunitie & place, or by surprise: and the Gre∣cians, saith Cicero, ordeined in former times rewards and ho∣nors for those that deliuered the common-wealth from serui∣tude and oppression. Neither can it be said to be a resisting of the prince, either by iustice or surprise, since he is neither re∣ceiued, nor acknowledged to be a prince.

If in the execution, that is to say, that his entrance be right∣full * 1.13 and iust, but that he carieth himselfe imperiouslie, cruellie, & wickedlie, and, according to the common saying, tyranni∣callie, it is then also to be distinguished; for it may be so three waies, and euery one requireth particular consideration. The * 1.14 one is in violating the lawes of God and nature, that is to say, against the religion of the countrie, the commaundement of God, inforcing and constraining their consciences. In this case he ought not to yeeld any dutie or obedience, following those diuine axiomes, That we ought rather obey God than men, and feare him more that commaundeth the intire man, than those that haue power but ouer the least part. Yet he ought not to oppose himselfe against him by violence or sini∣ster meanes, which is another extremitie, but to obserue the middle way, which is either to flie or suffer, fugere, aut pati; these two remedies named by the doctrine of veritie in the like extremities. 2. The other lesse euill, which concerneth not the consciences, but only the bodies and the goods, is an abuse to subiects, denying them iustice, imprisoning their per∣sons, and depriuing them of their goods. In the which case he ought with patience and acknowledgement of the wrath of God yeeld these three duties following, honor, obedience, vowes and prayers; and to be mindfull of three things, that

all power and authoritie is from God, and whosoeuer resi∣steth the power, resisteth the ordinance of God: principi sum∣mum rorum indicium dij dederunt. Subditis obsequij gloria reli∣cta est: bonos principes voto expetere, quale scunque tolerare. And * 1.15 he ought not to obey a superior, because he is worthie and worthilie commaundeth, but because he is a superior; not for that he is good, but because he is true and lawfull. There is great difference betweene true and good, euery one ought to obey the law, not because it is good and iust, but simplie, be∣cause it is the law. 2. That God causeth an hypocrite to raigne for the sinnes of the people, though he reserue him for a day of his furie; that the wicked prince is the instrument of his iu∣stice, the which we ought to indure as other euils, which the heauens do send vs; quomodo sterilitatem aut nimios imbres & caetera naturae mala, sic luxū & auaritiam dominantium tolerare. * 1.16 3. The examples of Saul, Nabuchodonoser, of many Empe∣rours before Constantine, and others since him as cruell ty∣rants as might be: towards whom neuerthelesse these three duties haue been obserued by good men, and enioined them by the Prophets and learned men of those daies, according to the oracle of the great Doctour of truth, which inferreth an obedience to them which sit in the seate of gouernment, not∣withstanding they oppresse vs with insupportable burthens, and their gouernment be euill.

The third concerneth the whole state, when he would change or ruinate it, seeking to make it electiue, hereditarie, or of an Aristocracie, or Democracie, a Monarchie, or other∣wise: And in this case he ought to withstand and hinder their proceedings, either by way of iustice or otherwise: for he is not master of the state; but only a gardian and a suertie. But these affaires belong not to all, but to the tutours and main∣teiners of the state, or those that are interessed therein, as Ele∣ctours of electiue states; or Princes apparent in hereditarie states; or states generall, that haue fundamentall lawes. And this is the only case wherein it is lawfull to resist a tyrant. And all this is said of subiects, who are neuer permitted to at∣tempt any thing against a soueraigne Prince for what cause * 1.17 soeuer, and the lawes say that he deserueth death, who at∣tempteth, or giueth counsell, and which intendeth, or only

thinketh it. But it is honorable for a stranger, yea, it is most noble and heroicall in a prince by warlike means to defend a people vniustlie oppressed; and to free them from tyrannie, as Hercules did, and afterward Dion, Timoleon, and Tamber∣laine prince of the Tartars, who ouercame Baiazeth the Tur∣kish Emperour, and besieged Constantinople.

These are the duties of subiects towards their liuing soue∣raignes: * 1.18 But it is a point of iustice to examine their life after they are dead. This is a custome iust and very profitable, which benefiteth much those nations where it is obserued: and which all good Princes doe desire, who haue cause to complaine, that a man handleth the memorie of the wicked as well as theirs. Soueraignes are companions if not masters of the lawes; for seeing iustice cannot touch their liues, there is reason, it taketh hold of their reputation, and the goods of their successours. We owe reuerence and dutie equallie to all kings, in respect of their dignitie and office, but inward esti∣mation and affection to their vertue. We patientlie indure them, though vnworthie as they are: We conceale their vi∣ces; for their authoritie and publike order where we liue hath neede of our common help: but after they are gone, there is no reason to reiect iustice, and the libertie of expressing our true thoughts; yea it is a very excellent and profitable ex∣ample, that we manifest to the posteritie faithfullie to obey a Master or Lord, whose imperfections are well knowne. They who for some priuat dutie commit a wicked prince to memorie, do priuat iustice to the publike hurt. O excellent lesson for a successour if it were well obserued!

Notes

• * 1.1

  1 The dutie of Soueraignes.
• * 1.2

  To be religi∣ous.
• * 1.3

  Mercur. Trism.
• * 1.4

  2 To obserue the lawes of superiors.
• * 1.5

  3 To keepe his promise.
• * 1.6

  4 To obserue the lawes.
• * 1.7

  5 To do iustice.
• * 1.8

  6 To take care and affect the common good.
• * 1.9

  Senec.
• * 1.10

  9 The dutie of subiects.
• * 1.11

  Exod. 12.
• * 1.12

  10 Whether it be lawfull to lay violēt hands vpon the person of a tyrant. A double tyrant. The entrāce.
• * 1.13

  2 In the exe∣cution three waies.
• * 1.14

  Heerof see aboue Chap. 4. in Chap. of tyrannie and rebel∣lion.
• * 1.15

  Tacit.
• * 1.16

  Tacit.
• * 1.17

  L. Cogitatio∣nis ff de poen. L. Si quis non dicam c. de sacros. Eccles.
• * 1.18

  12 Examinati∣ons of Soue∣raignes after their death.